You may have heard the phrase "84,000 dhammakkhandha" (Dhamma teachings) which is the traditional Theravada description of the complete Buddha's Teaching. Of course in the commentaries (atthakatha) it is explained in this way, which cannot be historically true:

If we look at the original Pali text, only the numbers 82,000 and 2,000 and 84,000 are mentioned in it, together with "dhamma" meaning "teachings" in this context (the word "dhammakkhandha" does not appear at all).

15. In the Theragatha (v. 1024) Venerable Ananda says that he knew 82,000 of the Buddha's discourses as well as 2,000 by the monks. This works out, over a vigorous forty-five year ministry, to nearly five discourses a day. This is sizable, but many of them are but a few lines, so it is not impossible. However, we should bear in mind that the numerical precision so highly valued in Western culture has been and still is of little importance in Indian culture: these figures are best understood as "a very great many". In India a different sort of precision -- Ananda's -- was valued. (See A. X,95 (v,193-5).)http://www.buddhanet.net/budsas/ebud/be ... in2.htm#15

That means all the Dhamma teachings remembered by Ananda, as he recited them at the First Sangayana, or we could call it the "original Sutta texts" before more texts have been added later. We can regard these as the authentic teachings, some of them words of the Buddha (buddhavacana) and some of them the words of direct disciples of the Buddha (e.g. Theragatha, Therigatha, and the Suttas spoken by Sariputta, Moggallana, Ananda, Kaccayana, Dhammadinna, etc.).

I'm no expert, bhante, but any time I see such improbably large numbers I think (1) metaphorical use and (2) later additions to the scriptures. As for the 'five discourses a day for forty five years', that seems inherently improbable and is quite hard to reconcile with my understanding that the suttas, as we have them, are distillations or condensed versions of the Buddha's actual teachings so that 'only a few lines' may represent and summarise a much longer conversation or teaching. I'm quite comfortable leaving it at that, i.e. not taking it literally and not giving it much weight. There are many many more teachings which are more important for me to think about.

gavesako wrote:You may have heard the phrase "84,000 dhammakkhandha" (Dhamma teachings) which is the traditional Theravada description of the complete Buddha's Teaching. Of course in the commentaries (atthakatha) it is explained in this way, which cannot be historically true:

Thanks for this research / information. It appears the Commentators wanted to place a great deal of importance to the Abhidhamma.

That means all the Dhamma teachings remembered by Ananda, as he recited them at the First Sangayana, or we could call it the "original Sutta texts" before more texts have been added later. We can regard these as the authentic teachings, some of them words of the Buddha (buddhavacana) and some of them the words of direct disciples of the Buddha (e.g. Theragatha, Therigatha, and the Suttas spoken by Sariputta, Moggallana, Ananda, Kaccayana, Dhammadinna, etc.).

Certainly, we can count on the Suttas, especially the first four Nikayas and the Patikmokkha as the most essential and authentic.

As a side bar issue, what concerns me about the use of the concept is that it can become very sloppy. One sees it used on Buddhist websights to justify a whole range of practices and views as Buddha Dhamma...I have seen kundalini yoga, crystal healing, Osho etc all jusified in the name of the " 84.000 gates ".

The going for refuge is the door of entrance to the teachings of the Buddha.

Sanghamitta wrote:As a side bar issue, what concerns me about the use of the concept is that it can become very sloppy. One sees it used on Buddhist websights to justify a whole range of practices and views as Buddha Dhamma...I have seen kundalini yoga, crystal healing, Osho etc all jusified in the name of the " 84.000 gates ".

Actually, I think that's something different again, with only the trademark 84,000 in common.

Metta,Retro.

"When we transcend one level of truth, the new level becomes what is true for us. The previous one is now false. What one experiences may not be what is experienced by the world in general, but that may well be truer. (Ven. Nanananda)

“I hope, Anuruddha, that you are all living in concord, with mutual appreciation, without disputing, blending like milk and water, viewing each other with kindly eyes.” (MN 31)